Deliver me, Yahweh, from my enemies. I flee to you to hide me.
Parallel Translations
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Deliver me, Yahweh, from my enemies. I flee to you to hide me.
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Deliver me, O LORD, from mine enemies: I flee unto thee to hide me.
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Deliver me from mine enemies, O LORD; with Thee have I hidden myself.
Cross-references (8)
Passages linked to Psalms 143:9 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Proverbs 18:10 Yahweh’s name is a strong tower: the righteous run to him, and are safe.
- Psalms 61:3-4 For you have been a refuge for me, a strong tower from the enemy. I will dwell in your tent forever. I will take refuge in the shelter of your wings.
- Psalms 59:1 Deliver me from my enemies, my God. Set me on high from those who rise up against me.
- Psalms 142:5 I cried to you, Yahweh. I said, “You are my refuge, my portion in the land of the living.”
- Psalms 31:15 My times are in your hand. Deliver me from the hand of my enemies, and from those who persecute me.
- Psalms 34:2-4 My soul shall boast in Yahweh. The humble shall hear of it and be glad. Oh magnify Yahweh with me. Let’s exalt his name together. I sought Yahweh, and he answered me, and delivered me from all my fears.
- Psalms 56:9 Then my enemies shall turn back in the day that I call. I know this: that God is for me.
- Hebrews 6:18 that by two immutable things, in which it is impossible for God to lie, we may have a strong encouragement, who have fled for refuge to take hold of the hope set before us.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (14 sources)
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John Calvin 1540 · Public Domain 9. Deliver me, O Jehovah! from my enemies. This…
9. Deliver me, O Jehovah! from my enemies. This prayer is to the same effect, his enemies being so earnestly bent upon his destruction as to leave no outgate for him. The verb כסיתי, chisithi, some render to hope: the proper meaning is to cover, and I am unwilling to depart from it. The explanation some give is, that David upon perceiving the imminent danger to which he was exposed, betook himself to the covert of God’s shadow, and concealed himself under the protection of it. This seems a very natural rendering, at least I prefer it to another which has recommended itself to some as being ingenious — that David, instead of having recourse to various quarters for relief, was satisfied to have God cognizant of his case, and called upon him in a hidden manner and apart.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain I hid myself under the shadow of thy wings…
I hid myself under the shadow of thy wings that I might be defended by thy power.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Psa 143:9 Deliver me, O LORD, from mine enemies:…
Psa 143:9 Deliver me, O LORD, from mine enemies: I flee unto thee to hide me.
Ver. 9. Deliver me, O Lord, from mine enemies] Deliverance from enemies is a fruit of our friendship with God.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Without whose care these caves and rocks can give…
Without whose care these caves and rocks can give me no protection.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain Deliver me, O Lord, from mine enemies,.... Either Saul…
Deliver me, O Lord, from mine enemies,.... Either Saul and his courtiers, or Absalom and the conspirators along with him; who were many, and lively and strong, stronger than he; and therefore God only could deliver him, and to him he sought for it, and not to men; and so deliverance from spiritual enemies is only from the Lord;
I flee unto thee to hide me; from their rage and fury; who was the only asylum or place of refuge for him, where he could be safe. It may be rendered, "with thee have I hid" (y); that is, myself: so Arama gives the sense,
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"I have hid myself with thee.''
Jarchi, Aben Ezra, and Kimchi, interpret it to this purpose,
"I have hid my affairs, my straits and troubles, my difficulties and necessities, from men; and have revealed them unto thee, who alone can save.''
The Targum is,
"I have appointed thy Word to be (my) Redeemer.''
(y) "ad te abscondi me", Montanus; "apud te", Tigurine version; "ad te texi", Cocceius, Michaelis.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 9. I flee unto thee to hide me.]…
Verse 9. I flee unto thee to hide me.] That I may not be found by my enemies, who seek my life to destroy it.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain Deliver me, O Lord, from mine enemies - See…
Deliver me, O Lord, from mine enemies - See the notes at Psa 69:14.
I flee unto thee to hide me - Margin, “Hide me with thee.” The Hebrew is, I hide myself with thee; that is, I take refuge with thee; I put myself under thy protection; I make myself thus secure, as thou art secure. See the notes at Psa 17:8. Compare Psa 27:5; Psa 31:20.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Daniel D. Whedon 1874 · Public Domain 9. I flee unto thee—The latter part of this…
9. I flee unto thee—The latter part of this verse has perplexed translators, but our version is very correct and beautiful. “To thee have I given it for concealment” is the only other rendering favoured by the best critics, “it,” being “my trouble.” The version in our text is better.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 9. Deliver me … from mine enemies] As Psa_59:1;…
9. Deliver me … from mine enemies] As Psa_59:1; cp. Psa_31:15; Psa_142:6.
I flee unto thee to hide me] The general sense is probably right, though it can hardly be got out of the present text. The Heb. verb denotes to cover or conceal, but not to hide (intransitively). Some commentators suppose that unto thee have I covered may mean ‘unto thee have I secretly confided my cause’: others think that it may bear the sense given by the A.V. Neither explanation is satisfactory, and probably we should read, with the change of a single letter (חסחי for כסחי), unto thee have I fled for refuge. So the LXX πρός σε κατέφυγον.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (9) I flee . . .—Literally, unto thee have…
(9) I flee . . .—Literally, unto thee have I hidden. A phrase which has been variously explained—(1) to Thee I have confided my troubles: (2) and, better, as in the Authorised Version, to Thee I (have fled and) hid (myself). The reflexive use of the Hebrew verb is sufficiently established by Gen_38:14; Deu_22:12 (Jon_3:6 is doubtful).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Deliver me, O Lord, from mine enemies. (comp. Psa_140:1,…
Deliver me, O Lord, from mine enemies. (comp. Psa_140:1, 4 142:6) I flee unto thee to hide me; literally, to thee I hide myself, but probably with the meaning expressed in the Authorized Version.
"I flee unto thee to hide me.
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Thus does the psalmist set forth the soul"s swift flight to its sure shelter in God. The man who wrote this psalm was evidently one who had been greatly tried; but when we see the blessed help that has come to myriad souls through the records of his experiences, we are taught thereby one reason at least for the trials of the people of God. Now, here
I WE HAVE A GOODLY EXAMPLE. That in all our troubles we should flee to God to hide us. Now, in order to this:
1. We must see our need of such shelter. We shall never do as did the psalmist, unless, like him, we see and feel the great danger we are in. Our text is the language of one who realizes his peril. This, in regard to things of the soul, is what so many fail to do. They cannot be got to believe that there is any need wherefore they should trouble themselves. Hence, as in the days of Noah, men went on in their wonted ways, although solemnly and repeatedly warned, until the Flood came and swept them all away. And thus indifferent and unbelieving the mass of men are still. But he who is awakened by God"s grace to the reality of things will clearly see his need of shelter from the guilt of his sin, from its terrible power, and from the cruel oppression of this world"s calamities and sorrows. He sees this, and therefore says, "I flee unto," etc.
2. He sees also his own weakness. He would not flee if he could fight with any hope of success; or if he knew how to protect himself from the evils which he fears, or had resources of which he could avail himself. But it is because he knows all this is impossible to him, therefore he flees unto God.
3. He has implicit and unlimited confidence in God. He believed that God was both able and willing to save him, and that God would be well pleased that he should flee to him, which he might do if he would. He felt that all would be well with him were he once sheltered within the cleft of the Rock, hidden in the secret place of the Most High. He was quite sure that to betake himself there was his truest wisdom, even as it was his settled resolve.
4. He realizes that his need is urgent. "I flee unto thee," etc. No time was to be lost; he might not delay having recourse to God. "The Name of the Lord is a strong tower: the righteous runneth into it, and is safe." So would he run into the strong shelter of God.
5. His trust in God is real and active. Thousands of men talk of finding refuge in God, but they never set out to find it. But the psalmist"s religion was a reality to him; he got real blessing and help out of it; he had evidently often found a sure retreat and hiding-place from all evil in God. Ah! how much we lose by not doing the things that we say! by letting professions serve instead of practice! This man actually fled away to God.
II THE SUGGESTED AND SADLY TOO COMMON CONTRAST, Every word in the text reminds us of the different conduct which is so commonly seen. For example:
1. Many will recommend others to flee unto God; but they never do so themselves. They cannot say, "/flee unto thee." This is why so many sermons are so ineffectual. The people who hear them feel that the preacher knows nothing experimentally of what he is talking about.
2. Or, if they do not refuse to go, their going is very slow. There is all too little of fleeing unto God. We take things far too easy for that. John the Baptist might preach, "Flee from the wrath to come!" but how few heeded what he said! And so it is still. Men do not believe that there is any need to escape as for their life; and hence, with all leisure, and often listlessness, they proceed in regard to their salvation.
3. And many when in trouble flee away from, rather than unto, God. They plunge into business, into pleasure, into sin; they harden themselves in unbelief; they set themselves defiantly against God.
4. Others flee to all manner of substitutes for God. "Take away her battlements; they are not the Lord"s!" so said the Prophet Jeremiah, concerning the many refuges of lies behind which so many of his countrymen were thinking that they would find shelter. And so still, how many are thinking that in priests and sacraments, in Churches and Creeds, in religious rites and observances, they shall find help, when such help is in God alone!
5. And many will seek from God, not deliverance from spiritual evil, but rather comfort in it. They do not mind the sin so much as its discomfort, and they want God to take that away. If he will do that, they will not mind the evil thing itself. All they want is comfort. But God"s will and way is to sever us from our sin, and to place us where it cannot reach us. This should be our desire, as it was his who wrote this psalm. Then alone are we blessed.
III OUR SUPREME WISDOM. For to do as is here said is nothing less; we then are wise unto salvation. For:
1. God is honored when we thus flee to him. How did the king in the parable feel when he had made the great supper, and all things were ready, but the invited guests began with one consent to make excuse? And God has provided for all our need. Will he not feel dishonored if we refuse, but glorified if we take what hems offered?
2. And our fellow-men will be encouraged to follow our example. "No man liveth unto himself." If any one travel truly the road to heaven, he will not want for companionship.
3. We ourselves shall be blessed indeed. Having fled unto God to hide him guilt, sin, sorrow, death, are powerless to really harm him even now; and soon they will be unable to reach him at all. He dwells "in the secret place of the Most High, and abides under," etc. S.C.
Fleeing from God: fleeing to God.
Literally, "Unto thee have I hidden myself;" or, "my sorrow.
I WHAT IS REVEALED BY THE MOOD OF MIND THAT FLEES FROM GOD. That mood is suggested by the experience of Adam, who hid himself from the presence of the Lord, when the holy voice was heard in the garden, when the evening breeze was felt.
1. A mood of dissatisfaction with self is revealed. There is a good sense in which a man may be at peace with himself satisfied with himself; feeling no abrupt division between his doing and his sense of right doing. In that state the man loves the thought of God, and cherishes the sense of his nearness. God is kin with him. If a man is dissatisfied with himself, not sure of his own rightness, that man will get away from God, put away the thought of him.
2. A mood of fear is revealed. A man knows how much he is dependent on God, and how closely he is related to God; if he wants to get away from God, he must have some reason to fear what those Divine relations must involve. The fear is based on either
(1) taking up wrong thoughts of God; or
(2) conduct which must offend God. Fear, as alarm that compels a man to hide, reveals cherished sin as exciting fear.
(3) Sometimes it reveals an independence which persists in doing without God. This is the mood which is most hopeless. The man is satisfied with himself on wrong grounds.
II WHAT IS REVEALED BY THE MOOD OF MIND THAT FLEES TO GOD.
1. A right apprehension of God. Wholly consistent with reverent thought of God is a restful confidence in him. No man apprehends God aright who only knows him as good; he must know that he is good to him. His knowing this is seen in his fleeing to hide in him.
2. A right apprehension of self. This involves cherished assurance of dependence, and absence of all desire to be other than dependent. Only to the dependent soul can God ever reveal himself.
3. A full confidence of safety in the defense of God. That full confidence involves the assurance of safety from perilous self as well as from treacherous foes. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain Ver. 9. Deliver me, O LORD, from mine enemies.…
Ver. 9. Deliver me, O LORD, from mine enemies. Many foes beset us, we cannot overcome them, we cannot even escape from them; but Jehovah can and will rescue us if we pray to him. The weapon of all prayer will stand us in better stead than sword and shield. I flee unto thee to hide me. This was a good result from his persecutions. That which makes us flee to our God may be an ill wind, but it blows us good. There is no cowardice in such flight, but much holy courage. God can hide us out of reach of harm, and even out of sight Of it. He is our hiding place; Jesus has made himself the refuge of his people: the sooner, and the more entirely we flee to him the better for us. Beneath the crimson canopy of our Lord's atonement believers are completely hidden; let us abide there and be at rest. In the seventh verse our poet cried, "Hide not thy face", and here he prays, "Hide me." Note also how often he uses the words "unto thee"; he is after his God; lie must travel in that direction by some means, even though he may seem to be beating a retreat; his whole being longs to be near the Lord. Is it possible that such thirsting for God will be left unsupplied? Never, while the Lord is love.
Ver. 9. Deliver me, O LORD, from mine enemies. In the former verse he desireth God's mercy and lovingkindness, and that he might be showed the way wherein he should walk: now he desireth to be free of temporal danger. This is a good method in prayer, first to seek the kingdom of God and spiritual graces, for then all other things shall be added to us. We seek in vain temporal deliverances of God if we neglect to seek spiritual graces, which are most necessary for us.
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As for enemies, the church and her members neither have wanted nor shall want innumerable foes, against whom we can only oppose God's protection. In number, in power, in policy and subtilty they are ever above us. There is no help for us against them all but our gracious God. Esau came with four hundred against Jacob, a naked man, with his wife, children, and droves of cattle. But Mahanaim was with him; he was guarded by God's angels. And, therefore, since the church of God in France, Germany, and elsewhere is in danger of the Leviathan and the sons of Anak, let us run to the Lord, and cry unto him, O God Jehovah, who art one against all, deliver thy church from her enemies, who likewise are thy enemies. Archibald Symson.
Ver. 9. I flee unto thee to hide me. Is David's valour come to this, that ho is come now to be glad to fly? Had he not done better to have died valiantly than to fly basely? O my soul, to fly is not always a sign of baseness; it is not always a point of valour to stand to it; but then to fly when we feel our own weakness, and to him to fly, in whom is our strengththis is, if not valour, at least wisdom, but it is, to say true, both wisdom and true valour. And now, O God, seeing I find my own weakness, and know thy strength, what should I do but fly, and whither fly but only to thee? to thee, a strong fortress to all that build upon thee; to thee, a safe sanctuary to all that fly unto thee. Sir Richard Baker.
Ver. 9. I flee unto thee to hide me. This implies, 1. Danger: the Christian may be in danger from sin, self, foes. 2. Fear:his fears may be groundless, but they are often very painful. 3. Inability to defend himself or overcome his opposers. 4. Foresight:he sees the storm in the distance, and looks out for the covert. 5. Prudence:he hides before the storm, ere the enemy comes upon him. 6. A laudable concern for safety and comfort. The believer, if wise, will at all times flee to Jehovah. Jacob flies to Laban; the manslayer to the refuge; the bird to his mountain; and the Christian to his God. Ass may seek to physicians';Ephraim to king Jareb; and Saul to the witch; but the believer looks to his God. The Lord receives, befriends, and secures him. Let us flee to him by prayer, in faith, with hope, for salvation; and he will receive us, shelter us, and be our refuge and strength. Flee from sin, from self, from the world; but flee to Jesus. His heart is ever toward us, his ear is open to us, and his hand is ready to help, protect, and deliver us. His throne is our asylum. His promise is our comfort, and his omnipotence is our guard.
Happy soul, that, free from harms,
Rests within his Shepherd's arms!
Who his quiet shall molest?
Who shall violate his rest?
He who found the wandering sheep,
Loves, and still delights to keep. James Smith, in "The Believer's Daily Remembrancer."
Ver. 9. I flee unto thee to hide me. The Lord hid the prophets so that Ahab could not find them out: 1Ki 18:13. If we will creep under his wings he will surely keep us. Archibald Symson.
Ver. 9. I flee unto thee to hide me. It may be rendered, "With thee have I hid"; that is, myself: so Arama gives the sense. "I have hid myself with thee." Jarchi, Aben Ezra, and Kimchi interpret it to this purpose, "I have hid my affairs, my straits and troubles, my difficulties and necessities, from men, and have revealed them unto thee, who alone can save." The Targum is, "I have appointed thy Word to be (my) Redeemer." John Gill.
Ver. 9-10. Be persuaded actually to hide yourselves with Jesus Christ. To have a hiding place and not to use it is as bad as to want one: fly to Christ; run into the holes of this rock. Three things must be done by all those that would hide themselves with Christ.
1. You must put away sin by repentance. Jesus Christ will not be a sanctuary for rebels, he will not protect evil doers. Christ will never hide the devil, nor any of his servants. Isa 55:6-7: "Let the ungodly forsake his way", etc. David knew this, therefore he prays that God would teach him to do his will: "Deliver me, etc. I fly unto thee to hide me. Teach me to do thy will." He that will not do the will of Christ shall receive no protection from Christ. Protectio sequitur allegiantiam. You must be his liege people if you will have him to defend you. Job 22:23, 25.
2. You must pray that he would hide you. The promise is made to prayer: Isa 65:10, "Sharon shall be a fold of flocks, and the valley of Achor a place for the herds to lie down in, for my people that have sought me." He that prays most fervently is like to be hid most securely. And then,
3. You must believe in him. Faith is the key that opens the door of this hiding place, and locks it again. One word in the Hebrew signifies to trust and to make a refuge. Ps 57:1. He that doth not make Christ his trust shall not have Christ for his hiding place; he will hide none but those that commit themselves to him: "I will set him on high, because he hath known my name": Ps 91:9, 14. Ralph Robinson.
Ver. 9. Admirable points in this prayer to be imitated by us. There is,
1. A sense of danger.
2. A confession of weakness.
3. A prudent foresight.
4. A solid confidence: he expects to be hidden from his foes.
Ver. 9.
1. Looking up.
2. Lying close. W. B. H.
Psalms 143:10*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain I flee unto Thee to hide me.
Psa_143:9
I flee unto Thee to hide me.
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Soul flight
I. How? On the pinions of thought our souls often fly more swiftly than lightnings to the remotest periods and places. This power of flight is the glory of our nature; it defies granite walls and massive chains and bolts.
II. Whither? To Him, the eternal Source of all life, and of all good, we should ever direct our flight. We should fly to Him in all our difficulties.
III. Why? There is danger. (David Thomas, D. D.)
Flight to God
I. A perception of danger. No man will flee if he is not afraid; there must be a knowledge and apprehension of danger, or there will be no flight.
1. Men perish in many instances because they have no cause of danger. The noxious air is not observed, the sunken reef is not seen, the train rushes to collision unwarned. Ignorance of danger makes the danger inevitable.
(1) Men will dare to die without fear of hell.
(2) Men will sin and have no dread of any ill consequences.
(3) Men will play with an evil habit and will not believe in its power to enslave them.
(4) Men will toy with a temptation and refuse to see how certain it is to lead them into actual wrong-doing.
2. Every man is really in danger. The sinner is asleep on the top of a mast. Young and old are both in jeopardy. Even the saints are in peril of temptation from many sources.
3. Some dangers are slowly perceived. Those connected with sweet sin, those which grow out of a boastful mind, those which are countenanced by the examples of others, etc. The more dangerous the serpent, the less likely to be seen.
4. The spiritual man is led to perceive dangers by inward monitions, by a spiritual sensitiveness which is the result of devotion, by experience, by perceptible declensions, or by observing the effect of certain things upon others.
II. A sense of weakness. No man will flee for hiding if he feel able to fight the matter through in his own strength.
1. We are all weak and unable to cope with sin.
2. Some think themselves mighty men of valour, but these are among the vary weakest of the weak.
3. Past failure should teach us not to trust our own strength.
4. In a deep sense of weakness we are made strong: in fancied strength lies the worst form of weakness.
III. A prudent foresight. I flee unto Thee to hide me.
1. He would not venture into the danger or wait till it overtook him; but he took time by the forelock and fled. Often this is the highest form of courage.
2. Escape through fear is admirable prudence. It is not a mean motive; for Noah, moved by fear, prepared an ark.
3. While we can flee we should; for time may come when we shall be unable. David says, I flee: he means--I am fleeing, I always do flee unto Thee, my God. A man should not live like a beast, who sees no further than the meadow in which he feeds. He should foresee evil and hide himself; for this is common prudence (Pro_22:3).
IV. A solid confidence. To Thee to hide me. He was sure--
1. That there was safety in God.
2. That he might flee to God.
3. That he might flee there and then.
V. An active faith. He did not lie passive, but aroused himself. This may be clearly seen--
1. In his fleeing to God. Directness, speed, eagerness.
2. In his after-prayers. Teach me to do Thy will; lead me; quicken me.
(1) Expect your share of enemies, and prepare for them.
(2) Secure your best friend. Be reconciled to Him in Christ Jesus.
(3) Make constant use of Him. Flee to Him at all times. (C. H. Spurgeon.)
The flight of the soul
Never was there an eagle with reach of wing long enough, or with pinions of sufficient strength to mount so high or fly so far afield as the soul of man. God has made us so like Himself that it is impossible for the mere accidents of poverty or wealth, of physical bondage or freedom, of pleasant or unpleasant surroundings, to dictate the spiritual history of the soul. The soul dictates its own destiny. It has the power to fly from its environment and take up its abode in an entirely different atmosphere. A wicked king could shut John Bunyan up in prison at Bedford, but he could not chain his soul there. God gave him wonderful soul-flight from that little jail. Now, if we inquire into the secret of John Bunyans joy and peace, we shall find that it was but a realization of our text. Bunyan fled from his sins to God, and found refuge in the forgiveness of God through Jesus Christ. He started low enough, for he was a poor, drunken Bedford tinker, of no account to anybody till his Christian wife prayed for him and pleaded with him, until he fled for refuge to the Cross, and lost there the burden of his sin. And that is my message; that God is a refuge for every poor sinner who will flee to Him. But the fleeing is our part. We are free men and women, and God will not drive us into the kingdom. He will give us visions of the beauty of it, He will show us His own sympathy and love, and fling wide open the doors to the city of refuge; but unless we rise up and seek the refuge, we shall perish outside. (L. A. Banks, D. D.)
Flight from danger unto the Lord
We must fly to the Lord for shelter, not to an arm of flesh. The bird flies away to the thicket, and the fox hastens to its hole; every creature uses its refuge in the hour of danger, and even so in all peril or fear of peril let us flee unto Jehovah, the Eternal Protector of His own. No moat, portcullis, drawbridge, wall, battlement or dungeon could make us so secure as we are when the Lord of Hosts environs around. Our ramparts defy the beleaguered hosts of hell. The Lord of Hosts stands between us and their fury, and all other evil forces are turned aside. (C. H. Spurgeon.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 I flee to you to hide
I flee to you to hide
Possible meanings are 1) "I flee to you so I can hide" and 2) "I flee to you so you will hide and protect me."
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to do your will
"to do what you want me to do"
lead me in the land of uprightness
Possible meanings are 1) "help me to live righteously" or 2) "may my life be free of trouble" (See: Metaphor)
the land of uprightness
Possible meanings are 1) this is a metaphor for righteous living or 2) "a level land," a metaphor for life free of trouble. (See: Metaphor)
translationWords
will of God
God
good
Holy Spirit
righteous
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.